Gal. 6. Ver. 2.
Bear ye one anothers Burdens, and so fulfil the Law of Christ.
THE great Design of the Apostle in this Epistle, is to rectify the Errors and Mistakes which were amongst the
Galatians, and to allay those Unchristian heats, which are the certain consequent of them.
There was such a contest amongst them about Christian Liberty, that some were ready to take a Liberty, which, to be sure, is most Unchristian: A Liberty to
bite and devour one another, Chap. 5.15.
That Christian Liberty which they contended about, was a Liberty from observing any longer the positive Institutions of
Moses, i. e. Those Institutions which were no part of the Moral Law, but only performed in obedience to Divine Authority. The
Galatians had been told by false Teachers, that they must observe the
[Page 2]one as well as the other. The Apostle determines the Controversie, by telling them plainly, That if they did any longer observe those legal Institutions, they should lose the Benefit of the Gospel-Dispensation.
I Paul say unto you, If ye be Circumcised, Christ shall profit you nothing. But though the Apostle had done this, yet it was no easy matter for him to perswade them to maintain Christian Love and Unity amongst them; and therefore in this Chapter, he prescribes some Rules which Christians ought to observe in order to it. The first is in case of Offences,
v. 1.
If a man be overtaken in a Fault, ye that are Spiritual, restore such an one in the Spirit of Meekness. The second is more general in the words of my Text, because it relates to all the grievances, and unhappinesses that attend men in this Life.
Bear ye one anothers Burthens, and so fullfil the Law of Christ. The
Galatians were greatly concern'd about fulfilling the Law of
Moses in observing the abolished Rites: The Apostle requires them to observe the Law of Love,
to bear one anothers Burdens, and so fullfil the Law of Christ, which should never be abolished.
In the words, there are these two things:
- 1. A very great Duty,
Bear ye one anothers Burdens.
- 2. A very great and cogent Argument to the
[Page 3]Performance of it,
And so fulfil the Law of Christ.
You may take these three Observations from them: two are supposed, and the other exprest.
1. Every man hath his Burden. The Apostle in the former verse saith,
If a man be overtaken in a Fault, &c. but he doth not say, if a man hath a burden let him have help to bear it. 'Tis possible that a man may live so as to be inoffensive to others, or at least so as not to be Obnoxious to Censure, which I conceive is the meaning of the Apostle: But it is not possible for men to live in this World, and to be freed from burdens. Every Man hath his burden.
2. Every mans burden either is or may be too heavy for him. This is supposed in that the Law of Christ requires that he should have help to bear it.
3. It is the great Duty of every Christian to bear his Brothers Burden. I intend that my discourse shall be from the last of these, and I shall endeavour to do these four things. 1. To shew what mens Burdens are. 2. What is implied in the Duty of bearing one anothers Burdens. 3. To consider the force of the Argument.
And so fulfil the Law of Christ. 4. To make some inferences by way of Application. I shall speak briefly of these: especially of the two first, which I have elsewhere enlarged upon.
I begin with the first, namely, What are mens Burdens. You will say, that I have undertaken a very hard task. I may as well undertake to tell all the Thorns in a Wilderness, or all the Waves upon a Tempestuous Ocean, as to count the Evils of this Life, which are Mens Burdens.
There is no State or Condition of man, but hath burdens which belong to it, and are inseparable from it. From the King upon the Throne, to the Beggar upon the Dunghil Every one hath his Burden. The Evils of this Life are like
Pharaohs Froggs, that will be croaking in Kings Chambers. When
Moses was the Supream Magistrate over the People of
Israel, his Fatherin-Law told him, that his Burden was too great for him,
Exod. 18.
v. 18.
Thou wilt surely wear away—this thing is too heavy for thee; Thou art not able to perform it thy self alone. And we find him groaning under this Burden of Government,
Numb. 11.14.
I am not able to bear this People, it is too heavy for me. If it were proper for me to enlarge upon this head from this Subject, I would shew what a great Argument this should be to Subjects to obey their KING, that they might not add to His Burden: And how necessary it is that we should pray for Kings,
[Page 5]that God would enable them to bear their great Burdens; and likewise shew the Folly, as well as base Disloyalty of those, who desire the Life of their Prince, and yet load him with their disobedience to his Laws.
I might also shew in the next place, that Ministers have their Burdens, and that they are very great likewise; and every one almost adds to the weight of them. The Doubts and Scruples of those that are Good, and the Debaucheries, on one hand, and the Errors and Divisions on the other hand of those that are Bad, do make our Burdens to be very Heavy. But this I must not enlarge upon, for fear of a mis-application.
If Kings, who are Gods-Vicegerents, to whom God requires such a peculiar regard, that they are called Gods in the Scripture. And if Ministers, for whom God hath declared a peculiar regard in the next place (however contemn'd in the World)
Touch not mine Anointed, and do my Prophets no harm; If these must have Burdens, others have no reason to expect that they should go free.
More particularly, The Burdens of men in this life, may come under these three Heads: 1. Such as relate to Bad Men: 2. Such as relate
[Page 6]to Good men: And 3. Such as relate to both Good and Bad.
1. Such as belong to Bad man. The impenitent Sinner hath his Burden, and it is such a Burden, as he that is once rid of, would not, for all the world, be loaded with it again.
The wicked man travelleth in pain all his dayes, Job 15.20. If his Conscience be awakned, he is allways loaded with Guilt and Fear. His secret Complaints are very grievous, and are somtimes a very great interruption to his Mirth:
In laughter his Heart is sorrowful, and the end of his Mirth is Heaviness. If any man shall ask the impenitent sinner the Apostles Question,
Rom. 6.21.
What fruit had you? He can give no answer. But if it be asked, What Burthen had you? he must answer, That it was a very heavy one: That he had no rest or quiet in his mind by reason of it. I know very well, that this doth not appear whilst sinners are in Health; but when they are
bound in Cords of Affliction, and God
shewes them their Transgression, they then acknowledg, that they never enjoy'd so much pleasure as countervail'd the terrors of their Consciences, which were the immediate consequence of them. And if the sinner doth not feel the Burden of Guilt and Fear, his condition is the worse; because, the less he feels his Burden,
[Page 7]the more he adds to the weight of it, which he will certainly feel in another State. There is another Burden likewise which belongs to impenitent sinners, which I may call an accidental Burden, and that is Religion. The worship and service of God is a very great Burden to them: They are such as the Prophet
Amos speaks of.
c. 8.
v. 5. who think long for the
Sabbath to be gone, that they
may sell Corn, and set forth Wheat. They have ordered their business so, for want of beginning right at first, and by contracting evil Habits, that they are as well burdened when they do that which they should, as when they do that which they should not. The service of God, and the service of the Devil, are both Burdens to them. But I will not enlarge farther upon this head because, I do not think it so proper from this Subject.
2. The good man hath his Burdens too,
Many are the Afflictions of the Righteous, and many are their failings and infirmities, which are the occasion of their grief and trouble. The Burdens of good men are either, 1. Real Evils: or, 2. Such as I may call Imaginary.
1. Such as are Real Burdens to them. When a good man hath done that which is dishonourable to God, a scandal to Religion, or an occasion
[Page 8]of Offence, by which others are encouraged in that which is evil, it is a very grievous burden to him. This was
Davids Burden, that he had
caused the Enemies of God to Blaspheme; and it was that which caused the continuance of his grief and sorrow, after that his Pardon was Sealed, and sent to him. This made him complain, That his
Iniquities were
a Burden too heavy for him.
2. There are likewise burdens which I may call Imaginary, because they proceed from false Conceptions and Imaginations of the mind: When a Good man mistakes his condition, and thinks himself to be in the case of the Impenitent Sinner; and this is caused either, 1. By some grievous Affliction that befals him; or 2. By the prevalency of a melancholly constitution.
1. By some great Affliction. When a good Man is assaulted by a sharp Sickness of Body, or by some great loss in his Estate or Family, it makes him think that God is offended at him in a greater Degree than he is at them that truly Fear and Serve him. This was the Argument that
Jobs friends used against him, and it was an Argument which he used against himself. Although God had declared, That he was
a perfect and an upright Man, and that there
was none like him in all his Country; yet when he came to
[Page 9]endure great Afflictions, they caused him to cry out,
I have sinned, What shall I do? And
why dost thou not pardon my Transgression, and take away mine Iniquity, &c. The great Afflictions of his Body made him suspect, that his Soul was in danger.
2. These Imaginary burdens are caused by a Melancholy Constitution, by which the fancy and imagination is disturb'd; and those that are really Religious, think they are in an Evil Condition. They do not make any Determinations concerning themselves from the Rule of Gods Word, but from their own dark Conceptions; and to be sure, those that give way to them, shall not want the help of the Tempter to make their burden heavy. The case of such is commonly misrepresented, they call themselves troubled in Mind, when it were more proper to say, that they are disturb'd in their Fancies.
3. There are burdens which belong both to good and bad men.
- 1. The burden of Sickness, Poverty, loss of Relations, and such like common Afflictions.
- 2. The burden of natural defects, as Blindness, Deafness, Lameness, &c.
- 3. Spiritual burdens, such as relate to the Soul, and to the faculties of it. These we call infirmities;
[Page 10]a weakness of Mind which came by the Fall of Man, and from which he can never have a perfect recovery whilst he is in this State.
1. A weakness of Judgment. The Understandings of Men are exceeding liable to mistakes. Men of the most Sagacious Parts, and such as have been most eminent in their Generation, for Piety and Holiness, have been in very great Errors. Some of the Antient Fathers of the Church were of such Erroneous Opinions, as the Church hath in all Ages exploded.
2. Weakness in reference to the affections and passions of the mind, which are apt to be predominant, and to be as unruly Servants which domineer over Reason, which should be their Master by which they should be governed, and over Religion too, which should be their Prince and Soveraign, whose Authority must not be disputed. Sometimes the Passion of Love prevailes as in
David for his Rebellious
Absolom, sometimes the Passion of Fear, as there was in the Disciples, when they thought the Saviour of the World could not keep them from drowning. Sometimes a grievous mistrust of Gods Mercy, as there was in the
Psalmist, Psal. 77. when he cried,
Hath God forgotten to be gracious, hath he in Anger shut up his tender Mercies; concerning which he recollects himself,
[Page 11]and saith,
ver. 10.
This is my infirmity. Sometimes the Passion of Anger gets the upper hand, as it did in
Jonah for the loss of his
Gourd. Sometimes a furious Zeal Occasions discord, as it did between the two Apostles,
Paul and
Barnabas, Acts 15.39. when they were in such a heat, that they could not endure each others company, but
departed asunder one from the other. These are the burdens of men whilst they are in this Life.
2. The second thing I propounded, is to consider what is implied in this duty of bearing one anothers burdens, or what is necessary to the performance of it.
1. There must be a sympathizing heart. Whatever burdens we see others loaded with, we must presently put our selves into the same condition, and consider what we would expect in the like case. We must consider their condition as if it were our own. We should have such a Spirit as brave
Uriah had, who wanted no courage to encounter with his enemies, nor pitty to sympathize with his Friends. He knew not how to take his necessary repose, he was so uneasy to think that
the Ark and Israel
were in distress, and his
Lord Joab and his
Servants were
encamped in the open Fields, 2 Sam. 11.11. Or like Queen
Esther who said,
How can I endure to see the Evil that shall come
[Page 12]upon my people: and how can I endure to see the destruction of my kindred: Or, like the Apostle, 2
Cor. 11.29.
Who is weak, and I am not weak.
2. There must be a helping hand. This is a natural consequent of the former. He that sympathizeth is in pain for his Brother; and by easing him, he easeth himself.
3. There must be a continuance of both. We are all Travellers that are going on with our burdens, and must not leave one another in distress. The Apostle tells us, we must bear one anothers burdens; but he doth not tell us when we must lay them down.
I proceed now to the two last things which I chiefly desigh to discourse of at this time. Therefore
3. I shall consider the force of the Argument.
And so fulfil the Law of Christ. It is an Argument of very great force, to him that rightly considers it; and so it had need to be, considering our ill natures and dispositions. We are very apt to be weary of, and impatient under our own burdens, and therefore it is no easy matter to perswade us to bear other mens. The Apostle therefore urges the strongest Argument that can be offered to Christians: It is a fulfilling of the Law of Christ.
[...]
Complete: Compleat the Law of
[Page 13]Christ. We are not to understand it, as if he that bare his Brothers Burdens had done all that the Law of Christ requires of him, but that he had done that which is very greatly required of him,
Complendi verbum non significat perfecte prestare sed re ipsa exequi: He that bears his Brothers Burden, hath really performed the great Law of his Saviour. More particularly,
1. It is his Law, who insisted more upon it than upon any other. It is endless to mention all the Parables and plain Expressions which requires, that men should forbear one another, forgive one another, and do good one to another. A Christian should be so full of Love, that it should be as a sweet Perfume to all that come near to him. His very Enemies must partake of it. There is one consideration which one would think should be of mighty force to perswade men to this Christian Duty: It was the last thing which our Saviour insisted upon, when he was leaving the World. We read in
Jo. 13. that the Devil had no sooner put it into the heart of
Reader, I pray observe, That this passage is cavel'd at, and Judge what the
Observator intends; for I know not.
Iudas to betray him, but he made it his business to put it into the hearts of his Disciples to love one another. He made it His Commandment.
This is my Commandment, that ye love one another: By which we may understand, that the Observance of it would
[Page 14]exceedingly Oblige him. He calls it a
New Commandment, although it was as old as any other, both Imprinted in the Nature of Man, and revealed in the Word of God. He makes it the Characteristical Note of a Disciple,
By this shall all men know, that ye are my Disciples, if ye Love one another. Not but that all men of all Religions acknowledge it to be their Duty to Love one another, but the meaning of our Saviour, is: That there should be such a Degree of Love amongst his Disciples, as should exceed men of other Religions; as it was in the first Ages of Christianity, when the
Pagans said,
See how these Christians Love one another. All these Expressions of our Saviour, which may seem difficult to be understood, are used by way of Motive and Argument, to perswade and quicken men to Christian Love and Unity.
2. It is his Law, who hath annexed the greatest Rewards to the Performance of it, and the greatest Punishments to the Neglect of it; by which we may understand that it is an indispensable Duty, and must not be omitted by us. I need not mention any more than that known place,
Mat. 25. There's
Come ye Blessed, to them that bare one anothers burdens: And
depart ye Cursed, to them that did not. Our Saviour only speaks
[Page 15]concerning the duty of the second Table, probably for this reason; Because there is not such an impression of it upon the minds of Men, as there is of the duty which relates to the first. Men think they may
Love God, though they do not love their Neighbours. They think that they are good Christians, and that they pay to God the honour that is due to him, although they shew no regard to their Brother and Fellow Christian. Men know that to love God, is the
Great Commandment; but they do not consider that
the second is like, namely, that they must
Love their Neighbours as Themselves. Many who call themselves Christians do not consider the Mystical Union that is betwixt Christ and his Church; that every good Christian is a Member of that Body whereof Christ is the Head; and that it is as Unchristian for one Man not to bear anothers burden, as it is unnatural for the Hand not to help the Foot, or any other Member of the body that is greived, according to that of the Apostle,
Rom. 12.5.
We being many are one Body in Christ, and every one Members one of another. They do not consider that the Church is Gods Building, and that, as in a Building, that Stone which is so rugged that another Stone cannot be laid upon it, is only fit to be thrown into the Street; so that Man
[Page 16]who is so rugged, that he will not bear his Brothers burden, is not fit to be part of Gods Building. For this reason our Saviour insisted more upon this Duty than upon the other. And for this reason he only mentions everlasting punishment to those that did not help and succour their Brother, because men are not sensible of the necessity of this Duty, and the Danger of neglecting it.
3. It was the Law of Christ, who was an Example of it to others. He came into the World to bear our burdens, and to shew us how to bear our Brothers: as I may shew in the several instances which I have already named.
1. He bare the burden of Impenitent Sinners. He considered their deplorable condition. He was grieved for the hardness of their hearts, and used all means to recalim them. He was willing to bear the burden of reproach, that he might ease them of the burden of guilt and fear. The
Pharisees said, that he was a
Friend of Publicans and Sinners, and they said true, tho he was not so in their sense. He was a Friend to them, in that he called them to Repentance, and made a Publick Declaration, that all that were
weary and heavy laden, should come to him to be eased of their burdens,
Mat. 11.28.
[Page 17] 2. He bare the burdens of Good Men. He fulfilled the Prophesie that was spoken of him, That he should
Bind up the broken hearted. Be of good cheer, was an expression which he exceedingly delighted in. When he was going out of the World, he was mightily concern'd for the grief and trouble which his Disciples should then endure. He said,
Let not your hearts be troubled, I go to Prepare a place for you, &c. And when he arose from the Dead, he was in hast to ease them of that Burden of Grief, which he knew was very heavy upon them. The Servant knew his Masters mind, when he said to them that came to the Sepulchre,
Go quickly, and tell his Disciples, that he is risen from the Dead.
3. He bare the burdens which are common to men. The Blind, and the Deaf, and the Lame were those upon whom he bestowed his Miracles. He made all his retinue stand still till he cured the Poor blind Beggar.
He bare the burden of Infirmities, rather Pitying than taking Offence at them; knowing what the Frail State and Condition of Man is. He did not cast off his Disciples for shewing a furious Spirit, in calling for Heaven to consume them that were not civil to him, but only rebuked them, saying,
Ye know not what Spirit ye are of, Mat. 9.55. Nor did he reject his Disciples because of their weak
[Page 18]Faith when they cryed,
Master, save us, we Perish. One would think it should have been a great Provocation to him, that his Disciples were asleep when he was in his agony, and that it should have been an unpardonable offence; but we find that he only blam'd them for it: He said,
Could not ye watch with me one hour? But he did not say,
From this hour I will be as regardless of you, as you have been of me. There are some who complain of bad Memories, but certainly there never were any more forgetful than the Disciples were. They had forgotten almost every thing which our Saviour had said to them; Nay, they had forgotten that which was of the greatest moment to be remembred, namely his Resurrection from the Dead. His Enemies remembred it, and therefore made his Sepulchre sure; but his Friends had forgotten it; and yet our Saviour continued his Love towards them. All these instances are left to us for our example and imitation, that we should bear the infirmities of our Brethren, and not make them the occasion of, so much as, lessening our Love to them.
4. It is the Law of Christ, who still bears our burdens now that he is in Heaven. He pities us, and he prayes to God for us, and sends his Holy Spirit into our hearts to comfort us, because he
[Page 19]knows by his own experience that our burdens are heavy. The Author of the
Hebrews tells us, that he took our Natures upon the Earth, that he might bear our Burdens in Heaven. Heb. 2.17, 18.
In all things it behoved him to be made like unto his Brethren, that he might be a Merciful and Faithful High Priest in things pertaining unto God, to make reconciliation for the sins of the People; for in that he himself hath suffered being Tempted, he is able to Succour them that are tempted.
5. And lastly. It is his Law who hath put it into the power and capacity of every man in the World to fulfil it. It were a very hard case, if there were a work required which should have a glorious reward annexed to it, and yet there should be some Christians who should be utterly uncapable of doing it. He that hath not a hand to help his Brother, may have a heart to Sympathize with him: and he that can neither afford help himself, nor procure it from others, may pity and pray to God for him; and if he does so, the will is accepted for the deed, and he hath so born his Brothers burden, as to
Fulfil the Law of Christ.
That which remains, is to make some Inferences by way of Application.
I. I infer the excellency of our Religion, and what a great obligation there lies upon us to observe the Precepts of our Blessed Lord. How dear
[Page 20]should he be to us, in that he hath given us such a Law. We have no burdens to bear, but what our sins have laid upon us, and yet our Saviour is not willing they should be too heavy for us, but requires that we should have help to bear them. The Law of
Moses required
Statutes that were not good, Ezek. 20.25. Commands which, as I shewed, were only to be observed in obedience to Divine Authority: No man was the better for them any otherwise; than as he was satisfied that he had done that which he was commanded. There was no intrinsick good or excellency in them. But the commands of our Blessed Lord, are such as in their own nature tend to the good of Mankind: They tend to the easing of our grievances, and to the making of our lives comfortable to us in this World, before we come to the happiness of the World to come.
II. From what I have said on this Subject, I would infer somewhat concerning the three States. This World, Heaven, and Hell.
I. Concerning this World, I would infer these four things.
1. They are exceedingly to blame, who place any Happiness or Contentment in it. It is not a place of pleasure, but of pain: not of ease, but of toil and weariness. A place in which men, have
[Page 21]burdens to bear of their own, and of other mens too. A place in which men are so loaded, that they are in continual want of help to bear their burdens. We are weary Travellers that are always going on with our burdens,
The rest remaineth, for another State. Every day hath its evils, and new dayes produce new burdens. He that is weary to day, knows not but he may have a heavier load to morrow. If a man expects rest or quiet, he is often disappointed, and hath cause to complain as
Job did,
When I looked for Good, then Evil came unto me; and when I waited for Light; there came Darkness. There is nothing more dangerous than for a man to think himself secure from danger. There are blessings for them that bear burdens, and a
wo to them that are at ease. Nay, the lighter that a mans burden is, the greater is his danger. Those that
are not in trouble as other men, nor plagued as others, are the men that are
brought into desolation as in a moment. A man in this World, is like a Ship upon the Ocean; If it hath no burden, it is in danger of being lost: There must be ballast if there be no goods. The nature of man is such, that if his mind be not ballasted by some affliction or other, he is in the greatest danger of miscarrying, & being cast away. He that at any time hath no burden of his own had need to bear his Brothers burden,
[Page 22]that he may not be of too light a mind. We have little reason to set our minds upon this World where it is necessary we should bear burdens.
2. It bespeaks our patience, and that we do not fret and vex our selves at every cross that befals us. Some men are apt to be in a rage upon every little occasion, as if the world were appointed to be a place of ease and pleasure; whereas they are much mistaken; it is a place in which we must bear heavy burdens, both of our own and other mens.
3. Since the World is such a place for burdens, it concerns men to live so that they may be always willing to leave it, that they may be unloaded. Whilst we are in this World, we are both a trouble to our selves, and to others likewise that help us to bear our burdens. We are often tired our selves, and we are oft-times very tyresom to others; it concerns us therefore to order our business, so that we may go cheerfully to that place where
Job saith,
The weary are at rest, ch. 3. v. 17.
4. Since the world is such a place for burdens, how foolish are they that live wicked and ungodly lives in it? They have no ease here, and they live as if they were resolved to have none hereafter; as if outward burdens, the crosses and troubles of this life were not enough; they load their souls with inward burdens, which are continually
[Page 23]gauling and tormenting of them. That which is most common amongst Sinners, is most unaccountable; they take pleasure in nothing but that which brings Pain, nothing pleaseth them but that which proves an intollerable burden to them. They often make grievous complaints of the burdens of this life, and yet they prepare worse burdens to themselves against they go out of it.
II. From what I have said, we may infer somewhat of the Happiness of Heaven, and that to a double purpose.
1. To quicken our diligence for the obtaining of it. There are no Burdens, but everlasting Rest and Pleasure. All Grief and Sorrow is done away.
In thy presence there is fulness of Joy, and at thy right hand are Pleasures for evermore. No man hath a burden of his own or of anothers, to bear in that State. There is
Rejoycing with them that Rejoyce; but as for
Weeping with them that Weep, there is no occasion for it. Heaven doth not know what it is, for
all Tears are wiped away before the entrance into it. Instead of bearing one anothers burdens, there is joyning with one another in eternal
Praises and
Hallelujahs: To God the Father who appointed us burdens in this World in order to our happiness in the next.
Afflictions work for us an exceeding weight of Glory. We should very hardly find the way to
[Page 24]Heaven if we were not loaded. They that are light and at ease, for the most part, go another way: To God the Son who himself bear our burdens, and commands us to bear one anothers, till we come to that
Mansion which he hath taken up for us in Heaven. To God the Holy Ghost who supported us under our burdens, or else all the help from men had been too little. It is God that
Comforts those that are cast down, although he employes men as his Instruments, by whom he conveighs comforts. There are no burdens in Heaven, unless a Man could be weary of Perfection and Happiness. The Pleasures there, are not like the Pleasures on Earth, wearisome and tiresome to them that are
Lovers of them. God intended these only, that man should use them for his Recreation, and then go on with his Burden. If men exceed in them they are very wearisome, and it is necessary they should be so, because they are very unsuitable to the Nature of Man, and to the best and most noble part of him. If man had been all Body and no Soul, sensual Pleasures could not have been tiresome to him; but in regard he hath a Spiritual part, there must be Spiritual Pleasures to refresh his mind. On the other hand, because man is Flesh as well as Spirit, he is therefore apt to be weary of the long continuance of that which is pleasant to the mind:
[Page 25]Religious Services. But in Heaven Pleasures can be no burden, because the Soul is separated from this vile Body, and hath nothing to clog it. Corruptible doth then put on Incorruption, and Mortal puts on Immortality, that there may be all pleasure and no pain. I will not farther enlarge upon this. We are all bunglers when we come to give any account of that with our Lips, of which it hath not
entred into our hearts to conceive. When we speak of Heaven, it is not so necessary to give an account of the glory of it, as of the certainty of it, for whosoever believes such a State, believes the
Glorious Things that
are spoken of it. I might therefore make use of one Argument from the Text, to prove, that there is a future State of Happiness; for if Good Men must bear burdens of their own and of other Mens, certainly there is another State in which they shall be freed from them. We can not think, that the Children of God who are born again, and made like unto their Heavenly Father, are only born to bear burdens.
2. It may make us patient in the bearing both our own and other Mens burdens whilst we are on this side Heaven. Our lives are very short and inconsiderable, and at the end of them we lay down our burdens, and enter into the joy of our Lord, who appointed us to bear them. In the mean
[Page 26]while if God sends us help from Heaven to bear them, and requires we should have help on earth, and will shortly wholly ease us of them; we may well bear them with constant Patience.
III. I may infer somewhat concerning the Hellish State, the place of Torments, where the Scripture tells us, there is
Weeping, and Wailing, and gnashing of Teeth; and likewise, that
there are many that enter in there. If Good Men must expect to bear burdens in this World, and they are sometimes very grievous to be born, what must bad men expect in that State? There the burden is intollerable: Those that are forced to bear it, or I may more properly say, have brought it upon themselves, would fain exchange it for that which is far lighter:
The Rocks and Hills. Their burdens is the wrath of the Lamb, which is far more intollerable,
Rev. 6.16. Their burden is the guilt of a gnawing Conscience, which is as a thousand Tormentors, as well as a
Thousand Witnesses: A heavy load which lies upon the naked soul stripped of all those coverings, those vain conceits with which Sinners get some little ease to their guilty minds.
And as their burdens are intollerable, so there is no help to bear them, (
For every Man must bear his own burden, v. 5.) but every one rather adds to the weight of them. There is no
Solamen Miseris by
[Page 27]the number of those that are in that State. The Glutton in the Parable desired, that his Brethren might not
come into the place of Torments, he had burden enough already. The more there are to weep and waile, the more doleful is that State. But I will not enlarge any further upon this unpleasant head, but only desire that Sinners would seriously and timely consider of it, and that it may make them so serious, as not to despise those reprooss which I am to give from what I have said on this Argument. There are three sorts of Persons which I can not but reflect upon.
I. If every Christian must bear his Brothers burden, they are very much to blame, who take no notice of what others bear. There are a great many in the World, who are so far from bearing their Brothers burthens, that they will not so much as see them or endure to hear of them. They do no more concern themselves for the afflictions, and miseries of others, than if they were alone in the World. They are like the
Priest and Levite riding by, and taking no notice of him that lies in misery. Men are such lovers of themselves, that if any complain of their burdens, they ease them as the Chief Priests and Elders eas'd
Judas of his burden:
What's that to us, see thou to that. There are many in the World loaded with Sorrows, who may complain
[Page 28]with the
Psalmist, Psal. 142.4.
I looked on my right hand, and beheld, but there was no Man that would know me, refuge failed me: no Man cared for my Soul. We may sometimes see that sorrowful sight which
Solomon saw,
Eccle. 4.1.
I beheld the tears of such as were oppressed, and they had no Comforter. The World is full of those who are so far from weeping with them that weep, that if they can be merry themselves they care not who is sad, like those whom we read of in the Prophesie of
Amos 6.6. who were for
Feasting, and
Drinking, and
Musick, but not for bearing other mens burdens.
They were not grieved for the Affliction of Joseph. If it be the
Law of Christ, that men should bear one anothers burdens, what will become of those that take no notice of this Law, but only fulfil the Law of Covetousness? When men are required to relieve the necessitous, their Language commonly is,
I know not what I may come to before I die. I wish they would as well consider what they must come to after they die, when they shall appear before him who hath declared, that those that do not feed the Hungry, and Cloath the Naked, shall go into everlasting Punishment. Those that would not bear their Brothers burden in this World, shall have one of their own to bear in the World to come.
[Page 29] II. They are more to blame who are so far from bearing one anothers burden, that they are
offended at them that do. There are such Monsters in the World to whom it is a burden to see other men at ease. Nothing is so sweet to them as to see others in bitterness.
Solomon saith,
Pro. 17.5.
He that mocketh the Poor, reproacheth his Maker; and he that
is glad at Calamities shall not be unpunished: where note, there are some men who mock at the Misery, and are glad at the Calamities of other men. They are not so ready to rejoyce with them that rejoyce, as they are to rejoyce when they hear what cause others have to weep. There were such in old time, and will be to the end of the World. When
Nehemiah was to repair the Breaches, and make up the Walls of
Jerusalem, There were two base men,
Sanballat and
Tobiah, who were not able to endure the good he did.
Neh. 4.10.
It grieved them exceedly, that there was come a man to seek the wellfare of the Children of Israel. The man came not to do them any hurt at all; but if he had, it may be they would not have been more
grieved than they were at the good which was done for others. The
Psalmist likewise gives us an account of such men (of which we have too many in the World) who cannot endure to do good themselves, or that others should,
Psal. 112.
v. 9. He speaks of the Liberal Soul of
[Page 30]a Good Man:
He hath dispersed, he hath given to the Poor. And at the next verse, he tells us how wicked men are affected at it.
The Wicked shall sce it and be grieved, he shall gnash with his Teeth and pine away. It kills some men to see others kept alive, and nothing angers them more, than to see others solicitous for their welfare and Subsistence. But
III. And Lastly, They are most of all to be reproved, I wish I could do it sharply enough, who are so far from bearing other Mens burdens, that
they are other Mens Burdens. They live in the World, as if they came into it for no other purpose, but to send others grieved out of it.
Sometimes men are loaded with the
Burden of Calumnies, and Reproach, to their vast prejudice. One of the Blessings which
Jobs Friends Promised to him,
ch. 5.
v. 21. was, that he should be
hid from the Scourge of the Tongue, which is indeed a fearful Scourge. There are a great many in the World, who if they can but
Slander the Innocent, and obtain Concealment, it doth exceedingly please that of the Devil which doth mightily prevail in them. They have sent their Brother a burden to make his Heart ake, and he must not know from whence it comes. We know that slanderers have a great advantage in that their reports run like wild-fire. There are two
[Page 31]Scriptures, which if joyned together, give an account of it, Their Tongues are
set on fire of Hell,
There are likewise some men whose Pens are set on fire of Hell. and they
go through the Earth.
There are others who seek to ruine their Neighbours by contests at Law, forcing them thereby to spend their Substance. The Childrens bread is taken away, and a bone of Contention sent in the room of it, only to gratify implacable malice. These Cases are very hard, but it is not hard to give a Reason of such Actions. We must know, that there is
another Law besides the Law of Christ. There is a
Prince of this World, as well as a
Prince of Peace. The Scripture tells us, that
the Devil hath Children as well as God, 1
Jo. 3.10. And as Gods Children are like their Father in being
Merciful and
Kind, so the Devils Children are like their Father in being Malitious and Cruel. But what will become of these Men? The Mans condition who is ruin'd by another is very sad. But how dismal is his case who hath ruin'd him? Methinks I hear God say to him, as he did to
Cain, What hast thou done? the voice of thy Brother, and of his whole Family
crieth unto me. Thou shouldest have been his Comforter, and thou hast been his Tormentor. Thou should'st have supported him, and thou hast ruin'd him. Thou should'st have born his burden, and thou hast
Broke his
[Page 32]Back. I may say to this Man, as 'tis said in
Job: What wilt thou do, when God riseth up? and when he visiteth, what wilt thou answer him?
I might, if time had permitted, have proceeded to Exhort, and perswade to the practice of this Christian duty, & to have urg'd many Motives, & Arguments for it. I will mention but one, & it is for
Svms sake, and for Jerusalems, that
I cannot be silent, concerning it.
I have very exactly copied this Paragraph, (as I hope, the Auditors will be ready to attest) which I verily think contains all that provoked the furious man. Let us bear the burdens of those that have Dissented from us, but are returned to our Congregations. I do not mean, that we should do any thing to prostitute the Churches cause, nor that we should debauch our Consciences, by giving the least encouragement to pernitious Errors, but that we should pity their Infirmities, and endcavour to rectify their Mistakes; that they may no more provoke Authority, disparage Christianity, and occasion thousands to be Prophane and Atheistical, whilest an exact compliance with the Churches Orders, and an encouragement of the due execution of
Her Censures, is certainly the fittest way to restrain that ungodliness which hath abounded as our divisions have abounded. If, when Authority drives by a due execution of Laws, we shall draw and encourage by expressions of Brotherly Love and Kindness, we shall convince those that have dissented from us, that we are not of such Spirits as they suspected, nor so unfit for Christian Communion; but will acknowledge, as some have done, that they were greatly mistaken both concerning the Ministers and People of our Church. I thought fit to conclude with this, not only because it is seasonable at this time, when men of Good Principles have done hurt to the Church by an intemperate Zeal; but because it was the very occasion of the words. The heat that was about Christian liberty had almost consumed Christian Love, and therefore the Apostle, for the reviving of it, and that there might be no disturbance in the Church of
Galatia, doth here require, that the People should
Bear one anothers Burdens.
FINIS.